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Alden Thompson and the Law as Gospel

Monday, March 22nd, 2021 by Elgin Hushbeck

Alden Thompson’s recent article, The Law As Gospel, has an instructive view of the law. For many evangelicals, the law is, for the most part, ignored.  The law is in the Old Testament, and something the Jews followed or tried to follow before Jesus.  Now, we are under grace. We do not need to follow the law, at least as gentiles.

This is all true. Still, it is not the complete picture and Thompson, seeks to present “a more balanced view.” The law is part of God’s scripture and his plan and not something we should ignore.   Towards the end, Thompson presents two views. In one, “the cross is pointed heavenward and the demands of the law.” In the other, “sees the cross pointed earthward, towards the human heart.”  The first Thompson calls “objective atonement” and sees Romans 8 as “a good source for that view.”  The other he calls “subjective atonement,” which he finds in John 14-17.   Thompson concludes,

Some of you will find Romans 8 more helpful, the cross pointed heavenward to the demands of the law.  Others will be blessed by John 14-17, the cross pointed earthward to the needs of the human heart. By God’s grace, you will find what nurtures your soul best.

There is a lot to be said for Thompson’s views. The message of both the Old and New Testament is both simple and yet rich and complex. You can study them for a lifetime and still feel like you are scratching the surface.   We are also complex, unique individuals.  So it is no wonder that some passages and some messages will resonate more with some than others.

Sadly, some Christians conclude there is some deficiency or error on the part of others when this happens.  If only they were as spiritual as I am, they would share my concern.   Not only is this view wrong, but it also damages the unity of the body.  Thompson’s article is a corrective to this view.   It is also a corrective to the common ignoring of the law among evangelicals. 

Thompson is not arguing that we under the law, but neither should we ignore it. Thompson very effectively uses the examples of seatbelts. If the laws concerning seatbelts went away, would it then follow that we should ignore seatbelts?  We are not under the law, so does it follow that we should ignore it?  This is not a backdoor way of getting people under the law while not being under it. What Thompson seeks is to “paint a more balanced view of law,” and there is a lot to think about in his article.  Some of the laws are to protect; some are to teach; some concerns ceremonial matters.  Some are more applicable today than others.  We can learn from all of them, even the ones we need not follow.

I do have one quibble, a minor disagreement, with something Thompson says.  In talking about the shift from fear as a motivator found in the Old Testament to the love found in the New, Thompson says, “love cannot be commanded.”  Here my disagreement is not so much with Thompson, but a disagreement with a common view of our times.  

As I write in “To Love and Cherish: Ephesians 5 and the Challenge of Christian Marriage,” the common view today is that love is just something that happens. You either have it, or you don’t. It is not something you can control. Yet God repeatedly commands us to love.  We are to love one another, love our neighbor, love the stranger, and husbands are commanded to love their wives. What do such commands mean if love cannot be commanded? If love is something over which we have no control?

Still, this does not detract from Thompsons’ overall message. It is a message worth considering.

Christian Idealism

Tuesday, February 16th, 2021 by Elgin Hushbeck

I recently read an article by Eric Scot English, asking, “Do Evangelicals Really Believe in God?”  English agued evangelicals have an Idealistic faith.  “Idealistic faith is more about the ability to construct an idealized ‘truth’ about God rather than an actual truth. It’s a faith that has more to do with us than God.” (emp. in original).   While true of all, progressives, according to English, move past this taking a “leap of faith” to Christian realism. “Realism allows for the demonstration of a faith that is authentically ‘real’ instead of idealized.”

There is a lot of truth in the first part of his argument. English draws upon Kierkegaard’s beliefs, for which there is a lot to be said.  Christianity is more about transformational experience than rational disputes over doctrine. Still, even though I agree with Kierkegaard on this, I do not follow him into his rejection of reason.  

As such, I find English’s second part artificial, if not a little self-serving. I think it can safely be said that no one understands God. As I write in my forthcoming book, Faith and Reason,

 “In one respect, there is only one correct answer to the question, what do you believe about God? Not enough. After all, God is infinite; we are finite. How could we ever hope to have a complete understanding of God? Thus, a common experience when learning about God is realizing how much you do not know. Put another way, how much there is still left to know?”

This is not a question of realism vs. idealism. We all know too little, and we all tend to fill in the gaps in ways that best fit us and our existing beliefs. This tendency is why prayer and Bible study are so important. Done correctly, these challenge us; they change us.

I would agree that far too often, we project our faith on others. As I write, “A quick way to end up in trouble is to see the Bible as mainly discussing what others should be doing.  Sadly, this has been demonstrated far too often in history.”  Still, I do not see this as an issue of realism vs. idealism, or even progressive vs. evangelicalism, but as a universal problem.

The solution? To realize there is God, and there is also the Body of Christ.  I do not assume everything I believe is correct or that everyone who disagrees is wrong.

“We are all fallen and fallible, prone to mistakes and errors. This is where others come in. We all make mistakes, but we do not make the same mistakes. Discussing with others is the best way to discover your mistakes while helping others discover theirs.”

Rather than labeling each other, we should spend more time talking to each other. This is talking to, not talking at. We may not agree; in fact, we probably won’t. Hopefully, we will come to a better understanding of each other, our views, and why we hold them.  We can break down the stereotypes that exist on both sides.  In this way, we can get past our idealized views of why the other side is wrong and come to a better understanding of the real reasons they hold their beliefs.  Maybe even what we can learn from them.

Google Hangout

Tuesday, January 13th, 2015 by Elgin Hushbeck

Tonight at 7 CT, in the first 1/2 hour I will be interviewing author David Cartwright about his new book Wounded by Truth, Healed by Love. In the second 1/2 hour I will be discussing the reliability of the Gospel of John, with Henry Neufeld. Be sure to Join us, at The Paradoxical Teachings of Jesus

Giving Up on Apologetics?

Friday, May 23rd, 2014 by Elgin Hushbeck

Given that I am a Christian Apologist, a friend of mine was interested in my reaction to T E Hanna’s recent post on 3 Reasons Why I Gave Up Christian Apologetics. As the author of two books that would clearly fall into this category (Evidence for the Bible / Christianity and Secularism), and one who has a master’s degree in Christian Apologetics, and has been doing this for several decades, I do consider myself an Christian apologist. So at the risk of being argumentative, I thought I would respond.

First, there is a lot that I would agree with in his post. I would certainly agree that apologetics can be misused, i.e., done incorrectly or for the wrong reasons and that his 3 reasons would all fall into that category. I would only point out that the same could be said about most things. Just think what damage a Pastor can do if they are not working as a true servant of God. In fact, just reading the last sentence may have brought to mind some examples. But that would hardly be a reason to give up on the role of pastor, rather it would be a call to do it correctly. The same can be said about apologetics.

Hanna claims “I have yet to meet anyone that has come to know Christ as the result of an intense debate.” In my several decades as an apologist, neither have I. In fact, I have consistently taught in my ministry that the role of apologetics is not to argue people into the kingdom of heaven. The reason is simple, it cannot be done, and if this is why someone does apologetics, they are wasting their time.

Of course this raises the question of why do apologetics? A simple one is that we are commanded to do so in passages like 1 Peter 3:15-16,

Instead, exalt the Messiah as Lord in your lives. Always be prepared to give a defense to everyone who asks you to explain the hope you have. But do this gently and respectfully, keeping a clear conscience, so that those who speak evil of your good conduct in the Messiah will be ashamed of slandering you.

The apologetics that Hanna is critical of is an apologetics that stops at verse 15, but for me verse 16 is just as important.

But there are practical reasons as well. True, no one is or can be argued into the kingdom, but they can be helped to the foot of the cross. One of the ways I teach this is with the metaphor of a wall. We all like to build walls to keep God at a safe distance. Christians build these wall was well, but our focus here is the non-believer who builds walls of excuses as to why they can ignore God. It is the role of apologetics to remove those walls block by block till there is nothing standing between the believer and the cross. At that point the role of apologetics in evangelism ends.

So while no one is argued into the kingdom, some have been brought to the foot of the cross, and thus apologetics did play an important role in their conversion. I know this to be the case, for I was one of them. I was an atheist who had a long list of reasons why I could safely ignore God. But one by one over several years, Christians answered these objections.

True, not everyone has such questions or objections, and thus for them discussions on the reliability of the Bible, etc., would be irrelevant at best, possibly even counter-productive. This is why I stress that the first and most important step in apologetics is to listen. Find out what it is that is keeping them from the cross.

Now to be clear, I do not expect, or even believe, that everyone would be a trained apologist, ready with all the answers at their fingertips. For me the best answer is often, “that is a good question, and I don’t know. Let me find out and get back to you.” I like this answer for many reasons. 1) You don’t need to have all the answers, only a resource where you can get them. If you do not know of one, then I recommend that you start with your Pastor. Bottom line, it is a one size fits all answer. 2) It opens up a dialogue and builds a relationship. I encourage people to be a safe place where those with questions can get answers, a person someone can ask a question of without getting a full come to Jesus sermon. Perhaps it is because of my conversion experience, but I see conversion as more of a process then an event, one that can take a long time, and one in which while there are many stages, there is no set order. Everyone is different and this is why listening and building a relationship is so key to apologetics.

I do want to say something in favor of intense debates. I have been in many. But intense does not mean disrespectful. In fact I came to the attention of my editor many years ago because he noticed me in an online forum engaging some pretty intensive debates, but remaining respectful, even when my opponents were not. At times I would wonder myself, what is the point? These people never seem to change, and at times the argument would just seem to be going in circles.

Two things would keep me going. 1) When I was on the other side, I never told the Christians I was debating that they were right. But afterword, I would reflect on what they said and I now believe the Holy Spirit would use those arguments to work on my heart. 2) When I was really discouraged, inevitably I would get an email from someone I had never heard of, expressing thanks for what I was doing and letting me know how my responses had bless them, and helped them. This is a second dimension of apologetics, strengthening believers. It is important to note that a lie unanswered will be taken as the truth. Currently the lies about God, the Bible and Christianity are rampant and are overwhelming what little apologetics is out there.

While I could write a lot more on this, this has already gotten longer than I intended, so let me just close by saying that as a Christian apologist I do not judge what I do by how many debates I win or souls I save, because the first doesn’t matter and I can’t do the latter in any event. My goal is to be a faithful servant, and I will leave the results to God.


Hebrews 3:2-10

Saturday, April 26th, 2014 by Elgin Hushbeck

A verse by verse study of the book of Hebrews.

NOTE: Due to technical issues 2:18-3:1 was not recorded.

III     Jesus the High Priest (3:1-5:10)
    A     A Faithful High Priest (3:1 4:13)
        1    Jesus is faithful (Greater Than Moses) (3:1-6)
            a    Faithful to God’s house (3:1-6a)
            b    Link – We are God’s house (3:6b)
        2    Exhortation – We must be faithful (3:7-4-14)
            a    Avoid Past Mistakes (3:7-19)
                i    OT citation (3:7-11)



Science, Religion, and Naturalism, continued

Monday, March 26th, 2012 by Elgin Hushbeck

Paul L. LaClair’s post is here. His comments are in blue

“Elgin, it’s not default thinking. It’s empirical thinking. It’s responding to what works.”

Yet the vast majority of your reply only further demonstrates the contrary. Since you are leaving the discussion I will simply respond to a few points. If you think I skipped something important just let me know and I will address it.

“That’s right but the difference is that science can take the next step into application.”

There are several key problems here with the word “application.” For one thing there are significant areas of science that have no application, at least not currently. In addition much, if not most of scientific knowledge precedes any application. Thus making application a prerequisite for any knowledge would invalidate at least parts of science.

In addition it is unclear what are the limits this application. What kind of application must there be for knowledge to be consider legitimate? Then there are the areas of knowledge, such as history, which are commonly accepted as legitimate, but for which the concept of application is, at best, unclear. Can we legitimately say that Lincoln was the 16th president of the United States? What would be the application of such knowledge?

The key difference between naturalism and my view is that I focus more on the method of knowledge. Thus applications confirm the usefulness of the method, not just the results. This is an important distinction for it allows me to talk about knowledge in areas such as history, where there is little or no application, but where the methods can still be applied.

“It isn’t just that “God” is unproven, it’s unprovable according to all we know.”

This goes back to my comments at the beginning of our discussion concerning the concept of proof. But in any event, the real point is that “to all we know” really means, “to all the naturalist believes” and is again a classic example of default thinking.

ME: “Yet, I provided evidence, in the form of a rational argument,”

YOU:” Because that’s not evidence. Read your statement again. Where’s the evidence?”

This basically demonstrates my point. That which does not support you, you simply ignore. Whether you choose to accept it or not a rational argument is evidence. Reject this and you reject the core of the scientific method upon which your view depends. Your selective acceptance of reason, i.e., you accept it when it reaches the conclusion you like, is hardly a rational position, but instead just more evidence of the flaws within naturalism.

Concerning your answer to the argument that you requested.

“1. Knowing that cause and effect as we understand them lead to a seemingly inescapable paradox, you posit an answer based on a series of assumptions.”

It is only a paradox for naturalism. There is no paradox at all for my view, and in fact this argument is quite consistent with my view. While they are clearly assumptions, they are the assumptions of naturalism, which is the point of the argument. The only real problem with this argument for the naturalist is that it points to a conclusion that naturalism refuses to accept.

“Maybe there is something about the nature of space-time, and therefore causation that we don’t yet know,”

I already pointed this out in an early note. While true, it is irrelevant to the point of the argument. The point of the argument is that the evidence we currently have points to something naturalism says cannot exist. Your refusal to accept what, in any other context would be an obvious conclusion, clearly demonstrates that naturalism is inconsistent. Naturalism claims to be empirical relying only on the evidence, but then rejects the current evidence in favor of some hypothetical future possibility. At this point the naturalist abandons the scientific evidence in favor of faith and hope. Faith that naturalism is true, and hope that some evidence that avoids this may be found in the future. Again this is fine. Naturalists would certainly not be the first people in history to hold on to their beliefs in spite of the evidence to the contrary, but it does show that your claims to be open to evidence to the contrary are clearly false, and so perhaps you will not be so quick to ridicule those who disagree with you in the future.

“That’s a more likely explanation, since that has been the course of scientific discovery to date.”

Actually the course has been the opposite. For 200 years, naturalist based science has consistently attempted to avoid any concept of a start to the universe, probably because of the implications. From early theories of a steady state universe, to more recent theories that postulated various form of a cycling universe, every attempt so far has had to be discarded as more evidence came in. The course has been opposite of the one you describe. In fact if we just go by the “course of scientific discovery to date” that would be a much better reason to call into question any new theory that the universe did not have a beginning. All previous attempts to make this claim were subsequently overthrown by the evidence, so why shouldn’t any new theory suffer the same fate?

“2. Out of all the possibilities one could imagine, you settle arbitrarily on a conscious creator.”

Once again you show that you cannot squarely face the argument as presented, but must instead change it into something you are more comfortable with. In this case so you can divert the argument onto your beliefs on the origins of religion, beliefs which, btw, cannot be verified. Again the argument says nothing about consciousness one way or the other, and so this attempt at refutation is no more valid than the last time you raised it. In short, you cannot refute an argument that does not mention consciousness, by talking about consciousness. You need to deal with the argument, not some straw man of your own creation.

“We naturalists aren’t in a quandary, as you claim. We merely observe that there are questions we can’t answer yet”

This is not only a statement of hope, it is a statement of denial, as the only way to not be in a “quandary,” or at least think that you are not, is simply to ignore the argument. Yet this is inconsistent with the principles of naturalism as you have stated them. You can ignore the problem the argument reveals, but that does not make it go away, it just demonstrates your claim to simply follow the evidence is false.

“if you do, we naturalists will listen and alter our views based on the new evidence – if that ever happens. Y’all refuse to do the same, which is intellectually dishonest.”

Except that when I demonstrated that the assumptions of naturalism are inconsistent with the best scientific evidence we have, you ignore the evidence and hope things will change in the future. You talk about evidence and reason, but have repeatedly show that you will quickly discard them when they do not support your belief in naturalism. So who is being intellectually dishonest?

“I don’t mean to be rude but what you’re doing is not interesting or productive.”

That is fine, as there really is no place left for the discussion to go. I and others have pointed out a number of fallacies and errors in your claims, which for the most part you have just ignored. To move forward, you would need to actually address these fallacies and errors, providing either explanations for why they are not fallacious or in error, which for many would not be possible; or attempt to restate the arguments so as to remove the fallacies and errors. However, instead of refuting or correcting them, you have basically denied that naturalism can be rationally evaluation. This not only conflicts with your claim on the importance of verification, but make further discussion difficult at best, unless you resort to repetition of previously refuted argument, which you have done.

The only other way to more forward would be for you to face the implications of the argument based on origin I cited, but to do this would be to acknowledge the fatal flaw in naturalism, which you clearly cannot do, for to do this would be to abandon naturalism. Instead you have appealed to hope. This is fine, but it against precludes further discussion because I cannot know what may or may not be discovered in the future, and you have again precluded naturalism from being evaluated. But realize that this is a hope that runs contrary to you claims, and is in fact exactly what you are so critical of others for doing.

But, in any event, I do what to thank you for an interesting discussion.

Science, Religion, and Naturalism, continued

Saturday, January 14th, 2012 by Elgin Hushbeck

Paul L. LaClair’s post is here. His comments are in blue


“Elgin, you’re a bright fellow, so if you will select what you think is your best and most devastating argument against my position, I’ll give you a response along the same lines. Feel free to reference your argument by date and time of your post.”

Well the refutation of naturalism rests on several points.  One line of argument is it’s many internal inconsistencies that I and others have pointed out.   Another is the very practical one centered on the numerous errors and fallacies of its defenders, not only here but elsewhere.  At my blog (www.consider.org/blog), for example, I did extensive reviews detailing the errors and fallacies of the Neo-atheist books of Hitchens (www.consider.org/blog/?p=152), Dawkins (www.consider.org/blog/?p=45) and Harris (www.consider.org/News/2007/2.htm).  If the supporters of a position cannot put forth a rational defense of  that position, why should it be accepted?

Still if I had to pick just one I guess it would be the argument based on origins that I laid out early.  This is because; it depends on the framework of naturalism.  For convenience, I will repeat it here and expand a bit.

The current evidence supports that the natural universe as we know it had a beginning and could not have existed forever. If our current evidence is correct, then either, the natural universe came from something, or came from nothing. If it came from something, then this something would be non-natural, and this is evidence of a non-natural explanation that naturalism denies.

Granted the first premise is provisional given the advancement of science, but for some time this has been the scientific position and seems pretty sound. The point here is that for the naturalist to question the validity of this premise would be to question the validity of science; something they cannot do and remain consistent.

As for the two options this is simply an expression of the law of the excluded middle. To question this would be to call the entire foundation of science and thus naturalism into question.

Now the naturalist could just accept that the universe came from nothing, and some do. But this explanation would conflict with the scientific method. It is basically magic.  If “it came from nothing” were to be seen as a legitimate explanation for events, it could explain anything, and there would be no need for science. Naturalists could argue that this was a special case, but that would only be an admission that the rules they use elsewhere do not apply here, i.e., that naturalism does not explain everything.

So that leaves the claim that it came from something.  But if this is true, this would only demonstrate that there was something else beyond the natural world, and that naturalism is not the complete description that naturalists claim.

Again this is a deductive argument, which means that if the premises are true, and naturalism would have to say that they are, and the structure is valid, which it is, then the conclusion must be sound, or in other words, the conclusion is obvious, and it no matter how you go about it, it refutes naturalism.

Thus for me, it is no wonder naturalists refuse to face squarely this argument. They can’t and remain naturalists, at least not in any universal sense.

Science, Religion, and Naturalism, continued

Saturday, January 14th, 2012 by Elgin Hushbeck

Paul L. LaClair’s post is here. His comments are in blue


“Your emperor has no clothes. You keep insisting that I should debate with you about the intricacies of his magnificent garments.”

What I have done is ask that you respond to the irrationalities of your argument. You want to talk about reason, yet you refuse to acknowledge that reason has anything to say about your position. It would appear that you have fallen into what I call default thinking.  This is where someone assumes that their world view is by definition correct and then demands that anyone who disagrees prove them wrong within their framework.

For example, a theist who had fallen into default thinking, might take as their starting point, or default, the belief that God exists and is the foundation of everything, and then demand that critics point to something that was beyond the realm of God. I know that you would disagree with such a view, but I hope that you can also see the rational errors in this view.  It is ultimately a tautology.

“To be more specific, a debate over whether and how a Great Unicorn might relate to a God would be comically and exclusively academic, since neither entity is known to exist.”

Even scientifically this is incorrect.  For example, if science restricted itself only to entities known to exist, it would vastly limit its reach.  For example, the sub -atomic particle charm was ultimately postulated because someone did not like the idea of only 3 particles and figured 4 was better number. They were wrong on the ultimate number but this only demonstrates that even errors can be useful at times. In any event, they postulated what a fourth particle might be like. Once they had an idea of what it might be like, they set out to look for it and eventually found it.

Still, none of this affects, the two fallacies I pointed out with your argument, and as such your earlier argument remains irrational.  Your questions in this note are irrelevant, given this underlying irrationality, except that you have simply added additional errors to the previous fallacies.  None of it actually addressed the linguistic point that I was making and the fallacy of equivocation that I pointed out.

“Notice how this takes us back to a naturalistic framework, where we insist that fact claims be verified.”

A nice example of your default thinking.  I have no doubt that viewed from within your framework, your framework looks fine and theism doesn’t.  However, you claim that in your framework facts must be verified, but what I, and others have been pointing out is that you simple ignore all attempts to apply the same standards to your framework itself, and to the arguments you use.

“We’re saying there’s nothing else beyond what we can verify but we’re only saying it provisionally, just as we say everything in science provisionally”

The core problem is, that this is a statement that you cannot verify. It is a statement that must just be accepted.  You make your assumptions, others make theirs and come to different conclusions. The real problem is that you then attempt to ridicule those who do not share you assumption, demanding that their assumptions be verified.  Thus in short you are holding those you disagree with to a different standard than that to which you hold yourself. You demand that their assumptions be verified, when yours cannot.  So just who is the emperor with no clothes?

“if you provide us with more evidence, then we’ll expand our conception of the universe”

Yet, I provided evidence, in the form of a rational argument, that reality consisted of more than the natural world, and thus, that the claims of naturalism were false.  Yet you basically ignored it.

“It’s a practical philosophy, in other words, a philosophy that guides us toward living more productive and useful lives.”

Again you assume that only your worldview does this. Yet all the productivity and usefulness that you claim as the benefits of naturalism fits equally as well in my world view. In short I see “naturalism” as a subset of my views, and that naturalism ultimately only artificially limits and restricts for no rational basis. I would add to this the numerous studies that show that practicing theists tend to lead longer, happier and more fulfilled lives. Given the evidence, why would I ever want to restrict my concept of reality?

“Notice also that I didn’t say that God does not exist, only that God is not known to exist. Therefore, any fact claim about “God” lacks the necessary framework for reliability” and “every fact claim about God is a fact claim about something no one knows anything about.”

These are arguments rooted within the framework of naturalism. The structure and logic of the arguments are ok. It is the underlying premises of naturalism that I would reject.   Thus from my point of view, I not only believe in God. I believe there is considerable evidence that He does exist, and that we can in fact know something about him. I understand that you disagree with these statements.  The big difference between us from my point of view, is that you artificially, and irrationally, restrict reality to the natural world, and given your presuppositions, are thus incapable of acknowledging any of the evidence for God as long as you stay within your framework.

Before you revert back to your arguments grounded in culture to explain my views, I would point out that again not only are they irrational, they are very unlikely to be persuasive in my case because I grew up as an atheist and opponent of my current views.  My journey to my current views certainly has a spiritual component, but it also has a significant intellectual component, where I found the argument I used to defend my beliefs simply did not stand up to the same sorts of critical analysis I was using on those with whom I disagreed. In short culture had very little to do with my current views.

“The point of the Great Unicorn example is not to get into the internal logic of your enterprise but to illustrate its absurdity”

This is really turning things on their head.  The principles of logic are not tied to any particular framework, but instead rest on 3 fundamental laws: the laws of Identity, the Excluded Middle, and Contradiction which is also sometimes called the Law of Non-Contradiction.  Granted, not all world views accept these laws, but they are accepted by most theists, and are key to the scientific method and thus to naturalism.

While these must operate within a framework such as theism or naturalism to reach a sound conclusion, errors that result in fallacies or invalid arguments are often independent of the framework. Thus the errors I have pointed out in your argument are not based on my framework, but ultimately go back to violations of these fundamental laws of thought. This is why I, and others, have pointed out that naturalism is self-refuting, for these laws form one of the foundations of naturalism, yet naturalism violated these laws.  Thus it is internally inconsistent and thus self-refuting.

I will handle you specific argument to me in a separate post.

Science, Religion, and Naturalism, continued

Thursday, January 12th, 2012 by Elgin Hushbeck

Paul L. LaClair’s post is here. His comments are in blue


I am assuming that I am included in your comments to,

“You guys are a hoot, expecting people who are rooted in reason and scientific method to accept your “philosophy” as a legitimate discipline.”

What is “a hoot” is your describing yourself as “rooted in reason and scientific” when your arguments have been filled with irrationalities and errors. I have repeatedly pointed these out, but for the most part you have simply ignored them.

Your argument above is a case in point. You claim to be “rooted in reason” yet when presented with a rational argument that conflicts with what you want to believe in, you refuse to deal with it rationally. Instead of dealing with the actual reason and evidence presented against your position, you make grand claims about your position and question your opponent’s legitimacy as if that was an actual argument. This is sophistry not rational argument.

“Put your claims to the test: Consider the wealth of scientific and technological advancements spawned by science. Now try to name one advance in science or technology spawned by academic philosophy without being checked and verified.”

This is another case in point. What you apparently are blinded to is the fact that historically science is a branch of philosophy and the scientific method is grounded in philosophy. The problem is not between science and “philosophy,” as the two overlap too much. Remove what you label “philosophy” from the scientific method and you would gut the scientific method leaving it useless.

The real problem is that you conflate the scientific method with your world view of naturalism to the point that, in your mind, the two are indistinguishable. As such any arguments that refute your world view are taken as an attack on science. This is why you can make such irrational challenges as you have, because you fail to see the distinction between the two.

Thus, you see one side as “the wealth of scientific and technological advancements spawned by science” as if that somehow uniquely represents your views. In a previous note I pointed out that, “Naturalists in the past have argued that the advances of science justify their assumptions.” In your reply, you denied this, but here you are making an argument that assumes it.

So one problem that I have with your argument is that I see, “the wealth of scientific and technological advancements spawned by science” as also supporting my view as well as yours. So the contrast your argument requires to be valid does not exist. There are additional problem and assumptions in your argument, but this is sufficient to show its irrationality.

“There’s no need for a war between science and philosophy, the two should complement each other. But you guys seem to think that you can play internal logic games, completely overlooking the multiple assumptions you’re making, call it philosophy and imagine you’ve said something useful.”

This is really amusing. I agree there is no war between science and philosophy. As I said above the two are closely related. The problem is not with science, but with naturalism. So you defend your views by conflating them with science, and then immediately follow this with a claim that we are “completely overlooking the multiple assumptions” we are making.

More importantly, I and others here have repeatedly pointed out the problems with the assumptions made by naturalism, problems you have repeatedly just ‘overlooked.’

Still, if you think we are making “multiple assumptions” fine. I certainly would not deny this as everyone, including you, makes assumptions. So that is not really at issue. The question is: are these assumptions reasonable and consistent. What I and others have pointed out is that the assumptions of naturalism are not. They are internally inconsistent, and therefore naturalism is self-refuting. And to be clear, to say that naturalism is self-refuting, says nothing at all about science. Science is common to both my world view and yours. What is in question here is not science, but our different world views.

Now, if you think my assumptions are flawed, the please tell me what these assumptions are, and then demonstrate why they are problematic. In short, “put your claims to the test.”

“In this discussion, you’re being driven not by reason but by the fact that you don’t agree with me.”

I cannot speak for others, but I don’t see any difference between “reason” and “disagreeing with you.” I disagree with you because I believe your position to be at least on some points irrational, and my replies have detailed the reasons and evidence for my objections.

“There’s nothing rational or objective about your arguments; they are merely self-justifying rationalizations for the result you want, and the proof of that pudding is that you keep trying to making wishful thinking respectable and to put it on a par with science.”

Yet another case in point. You make the claim that my arguments were “self-justifying rationalizations” but claiming something and demonstrating it are two different things. You have made a lot of claims. I have challenged a number of them that I disagreed with by citing the reason and evidence for my disagreement. Much of this you have just ignored.

More to the point, I have pointed out a number of irrationalities and errors in your arguments. While you have disagreed with my points you have not demonstrated any flaws in my actual reasoning, or errors in my evidence. Saying you disagree, is not quite the same thing as demonstrating an error. Instead, you have done, what you did here, repeat lines of argument that have already been addressed and refuted.

“If you really weren’t challenged by the arguments against your point of view, you would have called me a fool and moved on.”

Talk about, “self-justifying rationalizations,” how can you believe this, and yet claim to be on the side of reason?

Science, Religion, and Naturalism, continued

Tuesday, January 10th, 2012 by Elgin Hushbeck

Paul L. LaClair’s post is here. His comments are in blue


In relation to your claim that my argument involves consciousness you said:

“Yes it does. It has to, if you’re going to offer an apologetic for theism, as Plantinga does.”

While, an argument for theism would involve a concept of consciousness, I was not making an argument for theism. Look at the conclusion of my argument it does not mention God. I put forth an argument that demonstrated a key, and I believe fatal, flaw in the claims of naturalism.  While this could be a first step towards building an argument for theism, it is not itself an argument for theism as many other steps would be necessary.  Thus it does not involve consciousness, and your claim that “it has to” is again simply in error.  But while not sufficient to demonstrate theism, it is more than sufficient to refute naturalism, which was the point I was making.

I find this to be a common problem among non-theists; they always want to jump to the conclusion of god, and then claim there is no evidence.  Any attempt to demonstrate the problems with their thinking or any attempt to build towards theism that involves a multi-step argument is effectively rejected, seemingly regardless of the soundness of the individual steps.  Arguments are evaluated not on their merits, but on whether they could lend support to theistic claims.

For many non-theists, arguments such as the one I put forth are really crucial, because much of their rejection of theism is based either formally or informally on the concept that the natural world is the only thing that exists, or at least is the only thing that we can know about.  During the latter part of the 20th century, such views became increasingly untenable, which is why theism is once again under serious discussion.

So my argument still stands, and still refutes the claims of naturalism.

In relation to my pointing to the historical role of the Judeo-Christian world view as a refutation of your claim that theistic thinking had retarded scientific progress you replied simply,

“You seem to have met yourself coming ’round the barn.”

Sorry, but it is not at all clear what your point is, or even the relationship of this statement to my refutation of your claim, and as such it hardly refutes what I said.  Perhaps you could clarify your argument.